Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	call_v	govern_v	king_n	2,454	5	3.7709	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91883	Liberty of conscience: or The sole means to obtaine peace and truth. Not onely reconciling His Majesty with His subjects, but all Christian states and princes to one another, with the freest passage for the gospel. Very seasonable and necessary in these distracted times, when most men are weary of war, and cannot finde the way to peace.	Robinson, Henry, 1605?-1664?; Walwyn, William, 1600-1681, attributed name.	1643 (1643)	Wing R1675; Thomason E39_1; ESTC R20544	74,273	74

unto the weaker brethren but that some of them have already dyed on either side God of his infinite mercy direct them both that neither of them come short or be found guilty in either Another of the London queries is Whether if Religion and the Stat ebe in imminent danger of an Oxford party both Houses of Parliament and so great a portion as adheres unto them may not defend themselves by Armes and since Aulicus seems to be as much afraid that both Religion Laws and Priviledges of Parliament are equally endangered by the London Apprentices and those that went to Westminster some will thinke it best to answer both in one and say necessity hath no law it is above all law and though there be neither Act of Parliament Ordinance of both Houses or so much as a bare order of either necessity will notwithstanding sufficiently warrant instruct the people as certainly and lawfully though not so readily to defend themselves from ruine and destruction grant then that the danger be imminent the necessity is implied therein and all the rest will follow This is a truth though such a one as must be justly ballanced and tenderly made use of it is no doctrine of libertinisme though libertines should abuse it and for a curbe to such as would flie out on either side If all fortifications throughout the Kingdome were once demolished it would be to little purpose for a King to require more of the Subjects then the Laws permit and they had willingnesse to performe or for the representatives to engage the Kingdome farther then they that chose them shall unanimously approve thereof And since the strength and power is naturally in the people as God doubtlesse allowes thereof that they might have a possibility to shelter themselves against the extremities of tyranny in what government soever so will none truly conscientious easily take occasion hereby to deny subjection to the Powers It is not sufficient to say there is imminent danger and necessity both God and man must see it is so and unlesse we be both wise conscientious in the mangage of it standers by and others the Saints of all neighbouring States and Nations will judge otherwise thereof hereafter what ever we our selves declare therein at present what would the King or Parliament gaine thereby if either of them did prevaile by sword in such case the conquered party must be still kept under by a martiall law and power which would so long continue grievous to them both untill the whole Kingdome be weary of it and joyntly agree to cast the yoke from off them so that unlesse the conditions be free just and equall in apprehension of them both Prerogative continued unto the King Priviledges to both Houses of Parliament and Liberties unto the Subject we cannot expect a during peace much lesse a Reformation of what is amisse either in Civill or Ecclesiasticall affaires nor Gods blessing upon any of them Having thus heard what is alledged and tryed and prepared our consciences on both sides let us thinke upon a Treaty and rather then be without it the wars may still be prosecuted as if there were no Treaty And because it may seem that the King and Parliament doe not confide in one another I wish with all meeknesse and submission that they may both consider whether it is not necessary that some such middle way be thought on as neither of them remaine at the meer power and mercy of the other and yet it would not be good to divide the Kingdom again into a Heptarchie or more or fewer portions but if it should be thought fitting towards the compassing a speedier disbanding of the Souldiers and demolishing all Inland works whereby the Countrey is not only plundered of what they have at present but absolutely discouraged to till the ground and nourish cattell lest both stocke and fruit be taken from them afterwards that in this interim only each of them may have a rationall security and safeguard against the others attempt whilest the bloud which hath been so long boyling be growne cold againe and every one of us better fitted and disposed to imbrace each other more cordially that in such case and for such purpose only certaine garrisons for a short time may still remaine in some of the Sea-Ports as both King and Parliament shall approve of For more facilitating of so good a worke give me leave to premise these few things 1. That the King being but one cannot possibly overmatch the Subjects unlesse they will themselves and therefore the Houses of Parliament may with lesse danger treat him more like a King 2. The King being sole disposer of his owne may better resolve to forgoe the present enjoyment of some small part there of a while when He shall finde that God will trie Him in calling for it to purchase His owne peace and three Kingdomes welfare which both Houses cannot comply in unlesse the major part be willing 3. Though the generall good of all his Subjects ought rather to oversway a King then all his owne interests in the Kingdome yet since it is more barsh to Royall flesh and bloud borne to rule and governe others to renounce their owne just rights much more to deliver up unto the adverse party all such as have adhered to Him so may the Parliament expresse much Noblenesse and Wisdome in being tender of pressing Him with so great a tryall 4. That though either side conceive the Propositions which shall be made unequall and little hopes of bettering them for the present yet I presume the difference will not be so great but both of them may expect security therein at time of need and in case either side should take advantage and break out again a good cause and conscience with a lesse Army may more hopefully expect assistance from God to overcome a greater 5. If Armes being laid downe on both sides the King through importunity of evill counsellours should refuse to passe any other Acts for redresse of sundry grievances which the Subjects yet lye under both Houses have the same liberty to withold their consent in such other Acts as were for the Kings advantage and I humbly propound whether it may not appeare upon enquiry that concerning civill interests the Subjects for the present stand in lesse need of new Acts to be passed in their favour then the King does of Subsidies His Majesty being no little indebted His charge so much encreased and His revenue lessened 6. If evill Counsellers or Courtiers should returne againe to innovate either in Church or State they cannot have the boldnesse or power to worke such mischiese but a trieniall Parliament will easily be able to make them weary of it And lastly That it cannot be for the good of King and People that the three estates in Parliament though Armes were quite laid downe should stand severely upon the priviledge of their negative respective voyces but necessarily must comply with one another to

make their mutuall happinesse compleat And because I am verily perswaded that one great reason which moved God to permit these Kingdomes to be thus divided and engaged in a civill War was the generall obstinacie and aversenesse of most men of all ranks and qualities in each Nation to tollerate and beare with tender consciences and different opinions of their brethren unlesse they were thereunto so far necessitated that without it there must inevitably ensue on both sides a totall ruine and destruction which is full neare the present wofull condition that all three so lately flourishing Kingdomes are now plunged into God of his great mercy vouchsafe effectually to shew them their deliverance in this respect as also in that I cannot thinke that God hath suffered so much bloudshed either to establish the Kings Prerogative or the Priviledge of Parliament only but that He hath yet a far greater worke of his own to bring about I humbly conceive that Liberty of Conscience may deservedly require to be first treated on what and how far forth it may and ought to be permitted which being throughly debated and agreed on by both sides as the first Article to be forthwith ratified by the three citates in Parliament all the rest will doubtlesse follow more willingly and sweetly If a man will raile against the high Commission Court or in a seditious manner revile Episcopacie or Presbytery he shall not want multitudes to countenance and cry him up but such as in a Christian way goe about with meeknesse to discover and desire the spring head may be reformed the unwarrantable power of both witheld from whence the spirituall wickednesses arise and without which though we should chance be eased a while by change upon the abolishing of Prelacie yet the milde and gentle interregnum would prove so much more cruell to us afterwards when a succeeding government having the selfe same corrupting principles with Episcopacie and knowing its own strength shall contrary to Pauls doctrine 2 Cor. 1. 24. assume againe the dominion of our consciences after we had tasted the sweetnesse of Christian liberty and flattered our selves with the continuance of it such I say may run the hazard to be accounted presumptuous turbulent or innovaters so dim sighted are most men in the mystery of godlinesse and so inclinable to be transported with carnall wisdome and security It is not the imperiousnesse of Episcopacie Presbytery or a 〈◊〉 in what degree of comparison soever they shall ranke themselves which can securge men into a spirituall Temple fit for the Holy Ghost to dwell in no 〈◊〉 much conducing thereunto as a fatherly reproving a brotherly ad 〈◊〉 〈◊〉 most patheticall beseeching one another like that of St. Paul 〈…〉 the bowels and tenderest compassion of Jesus Christ 〈…〉 practised by either of them in respect of what they ought and how little fruit we see thereof I desire no wayes to aggravate but mention only God is my record not so much for their sorrow as amendment having just cause to pray that I may finde repentance for my share thereof which is not with the least Let both the Oxford and London party consider duly whether to be persecuted be not a signe of the true Church since Paul saies 2 Tim. 3. 12. All that will live godly must suffer persecution and consequently though we had not one word more in all the Bible to this purpose whether that government be not likeliest to be such as Christ intended to rule his people by whom he calls his Sheep his Lambes Joh. 21. 15 16 no creatures of prey which most respects and bears with tender consciences and since all governments may degenerate into tyranny though for the present all things were settled according to either of their desires whether notwithstanding they ought not to wish and even in meer policie endeavour that there might be a tolleration of weake consciences lest through the vicissitude and wheeling about of time their owne consciences might come againe to be oppressed hereafter for Salomon saies Ec. 1. 9. There is no new thing under the sun and the thing which hath been is that which shall be done againe hereafter and the generall applause and confidence which Episcopacie had so lately of its owne strength in this Kingdome should be a warning for all other governments not to subject themselves through presumption of their power and party unto the like downfall and destruction and such as have either felt or understood the spirituall bondage which this Kingdome hath twice suffered in time of Popery and Prelacie by reason of their coercive jurisdiction unlesse they be both earnest with God and man that the same be not given unto any other government will bring upon their owne soules the miscarriage of all such as perish through the tyranny which it will infallibly fall into the exercise hereafter it was not their Popery or Prelacie that was to themselves which so much oppressed us as their power otherwise the persons of such which still remained in the same Popish and Prelaticall opinions ought to have been rather proceeded against and not that power to be arraigned and condemned both of spirituall and corporall rape and murder in Prelacie which was so sooner after to be again enthroned in Presbytery I humbly querie what it might be that moved both Houses of Parliament to vote and prepare a Bill against Episcopacie or that prevailed with the Estates of Scotland to declare it Antichristian if it were only an abusing of such power as was given to the Church and might possibly have been well imployed then may a Reformation or punishing of such Bishops as abused it redresse our grievances and the government still remaine established but if it were the great Diana Act. 19. 24 28. that strumpet and Idol which is common to them all that plenepotentiary jurisdiction to administer or passe sentence against their brethren in person or estate by vertue of a coercive discipline and dominion how can it safely be given unto any other government since that both Popular and Aristocraticall with all others are as infallibly though not equally subject to tyrannize as the Papaller Episcopall And whereas it is said that Presbytery disclaimes coercive power to be in the Church but about it only to be imployed by the Civill Magistrate in behalfe and benefit of the Church I would faine be informed whether the Civill Magistrate be Judge when it is fitting to imploy such power for behoofe of the Church and if he be whether then the Civill Magistrate be not above the Church and every member and the whole Church lyable to correction though they offend not in their owne opinions and if the Civill Magistrate may not move therein untill the Church or Presbytery require whether such may not be said the Churches using of the Civill sword in a more superlative and sovereigne way little differing from what they practise in the Papacie which is first to degrade and disrobe all Ecclesiasticall

might seem to colour it yet they ought to be so much more deliberately considered and pondered on for the honour we owe to Gods truth and charity to our neghbour In Matthews Gospel cap. 28. 20. it is said Teach them to observe all things whatsoever I have commanded you But I doe not finde persecution to have been expressely commanded in any place of the Gospel and whereas some would infer it from the words Let all things be done 1 Cor. 14. 40. decently and in order as by the coherence with the whole Chapter it appeares plainly to relate only unto the orderly proceeding behaviour in their assemblies or publick meetings so it possibly cannot be made appear from hence that there is or ought to be a power to persecute or put to death for then this conclusion would follow that the Church Note of Corinth had commission given them to put a man to death only for indecencie or for having done any thing which was unseemly or out of order but this would be both a great absurdity injustice and blasphemy to affirme againe Let all things be done decently and in order cannot possibly signifie or imply a power or order of fining imprisoning and putting to death unlesse you will say that the Apostles Disciples and all Christian Churches especially that of Corinth had the same power and then you must either say that there was no delinquencie to proceed against in a coercive way which is notoriously false or else you must condemn them all because they did not practise it at any time for as the precept or command was given to the Church and Saints of Corinth so Pauls meaning and intention must needs be that they of all others should observe and practise it fully and punctually in all things that it might have been a president to others and lastly that the commission of decencie and order in all things was given 1 Cor. 1. 1. 2. Cap 9. 10. Cap. 10. 11 8. unto the Church of Corinth is plaine since the whole Epistle is directed to them particularly and by name but it was written for instruction and concerned equally all the Disciples Churches of Christ both then living and us as S. Paul saies On whom the ends of the world are come now it is grosse and preposterous to think or say that Paul gave the Church of Corinth such commission that is an order or authority to Note use coercive power for the better prevailing that all things might be done decently and in order because he knew they wanted and could not have the assistance of the civil Magistrate thereunto and if the coercive was not intended to them much lesse to future Churches who have only received the same commission after so many reversions and can not pretend that the words thereof should have a different or larger signification in our favour then was meant unto the Corinthians unto whom it was immediately directed and we may well presume that if it had signified a compulsive or Lordly jurisdiction to have been put in execution by Christian Churches or Common-wealths in after ages which cannot be because of so many absurd consequences which follow thereupon yet dato non concesso in such case I say the Apostles and primitive Christians though they themselves had wanted coercive meanes and power would not withstanding infallibly have left some ground or warrant inserted in the letter of the Gospel to be conveyed successively unto posterity for their better direction in 〈…〉 nesse of such concernment and so great obscurity in that sense which is objected but if the point be intricate or dubious the safest way is to proceed no further then we have a precept or president of our Saviour or his Apostles to warrant us especially in matters of so high a nature as are the worship and service of God Almighty the Discipline of his House and tender consciences of his dearest Saints In the Gospel we meet with Bishops a Presbytery Elders Deacons Apostles Evangelists Disciples Prophets strange tongues and Interpreters 1 Tim. 3. 12 4. 14. Tit. 1. 5. 1 Tim. 3. 8 5. 1. 7. Act 6. beginning Luke 10. 1 23. 1 Cor. 12. 10. Eph 4. 11 12 13. Rom. 12. 8 of tongues Elders that rule well and labour in the Ministery some to take care of poore widowes others for exhortation Pastors Teachers for perfecting of the Saints for the worke of the Ministery for the edifying of the body of Christ untill we all come in the unity of the faith as St. Paul sayes But what spirit of truth doe we ever meet with which saies that any of these were given for the corporall imprisoning banishing or putting to death the body of Christ which are his Saints as of latter times too too often hath beene practised where finde wee in the Gospel order or authority to convent accuse and arraigne men with power of life and death for matters of religion or opinion only this is but traditionall and far short from being Canno●icall and Christian it is true we finde here a precept for endeavouring to accomplish a unity of faith in the Saints or the Saints in the unity of faith but this was neither universall nor nationall unity as appeares afterwards where he sayes unto the same Ephesians Walke not as other Gentiles walke in the vanity of their mindes much lesse was any constraint or compulsion ordered Verse 17. or intended to be used for then both they and all other Christian Churches had been bound to make all others walke with them in unity of faith or to walke unto the gallowes and the Apostles admonition in such case would have been both more proper and effectuall which the Ephesians as such Church commanders pretend if he had ●aid Walke not as other Gentiles who because they will not walke with you in unity of R●ligion and uniformity of discipline are deservedly compelled to walke unto the gallowes Hath it not often been instilled into the eares of Princes as Hansan the great favourite did unto King Ahasue●us concerning the Jewes Gods people who were then afflicted in captiv●●y and so ●bjectly contemp 〈…〉 le that they could not possibly be dangerous to the State and ye● proud Haman ●stner 3. 8 9. c. only because a consciencious Mordecai was scrupulous and could not ●ow and doe rev●ience to him as the King commanded 〈…〉 ed h●●●●jesty 〈…〉 a there was a certaine peopl● scattered ab 〈…〉 〈◊〉 〈…〉 spersed into all Provinces of his Kingdome whose lawes were divers from all people neither kept they the Kings lawes and therefore it was not for the Kings profit to suffer them in which respect if it pleased his Majesty that letters might be writ for their destruction he promised to pay ten thousand talents of silver into the Kings treasurie hereupon the King con●ented to the Edict that all of them men women and children should be massacred and for Hamans good counsell remitted the ten thousand